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The Qurazis, also known as the Banu Qurayza, were a group within the Jewish community who had been present in Yathrib for several centuries before the Hijra. After the Hijra, they were in interaction with the Muslims until the conflict of the fifth year of Hijra changed the circumstances. The existence of a group of people as survivors of the Banu Qurayza is a matter of agreement. According to well-known reports, these individuals were those who repented from breaking the treaty or were women and children. However, some reports, in addition to the aforementioned cases, consider the men who left the fortress and other residents to be among the survivors. The main issue of this article is to find traces of Qurazi men and to show the presence or role of the survivors of the Banu Qurayza in various fields after the fifth year. The role of Qurazi men or their male children and descendants and their agency in the decades and centuries that followed is important. This research has examined the significant presence of about forty of them and has tried to explain, using a descriptive-analytical method, in which areas the Qurazis' participation was greater. The results show that the roots of some of the narrations and reports related to the Jews and the Banu Qurayza in Muslim texts, including history, hadith, tafsir, and the like, go back to these individuals or at least their names exist in the middle layers of the Isnad of those narrations.

Mohammad Bey, the prime minister of Shah Abbas II, was an Armenian Muslim who held this position from 1064 to 1071 AH. The work of Babaei bin Lotf from the Jewish sources of the Safavid period, the reason for the removal of Mohammad Bey was the religious prejudices and intolerance of the minister towards He knows the Jews and talks about the decline of this minister in an exaggerated and epic tone. Some sources of the Safavid period are also influenced by this view. It seems that the Shah himself was not very interested in this approach, but the arbitrary and inexpedient actions of Mohammad Beg eventually led to his downfall during the reign of Shah Abbas II. The article uses a descriptive-analytical method based on a comparative study of the contemporary Jewish and Christian sources of Mohammad Beg on the one hand and Persian chronicles on the other, to ask the question: What are the causes of the decline of Mohammad Bey from the ministry of Shah Abbas II? Contemporary Jewish and Christian sources describe the event in great detail. The present study explains whether Mohammad Beg's religious fanatical measures in persecuting Jews - according to Jewish and Christian sources - have caused his power to decline? Or, the great confidence and freedom of action of Shah Abbas II in Mohammad Bey in managing the affairs of the country and his authoritarian actions against political rivals, provided the grounds for his decline and removal from the ministry.

Iran is a country with ethnic, religious and cultural diversity, and this privilege in the absence of an efficient administrative system can lead to the confrontation of social forces and the occurrence of issues locally and nationally. In the 12th century AH / 19th AD, the city of Barforoush (current Babol) in Mazandaran province, located in the south of the Caspian Sea, became the scene of the anger of the majority of Muslims against the Jewish minority of that city, which, in addition to bloodshed and looting, also led to the forced conversion of Jews to Islam. These circumstances in turn caused the intervention of Britain in the position of protecting the Jews (1283 A.H./ 1866 A.D.). Although this incident has been already studied and investigated, the present research aims to examine this event from a new prespective with a historical-analytical method. For this purpose, it probes the presence of the Jewish community in Barfarosh, the process of British support for Jews, as well as the solution of the central government to establish order and security in the city, the latter of which requires the rereading of a new archival document. The findings show that the presence of the Jewish community with a rural origin in the city of Barfarosh did not have much history, and this short stay could prevent the mutual understanding and definition of the interaction framework of the parties, especially that the administrative system of Mazandaran lacked the necessary ability to organize affairs. The emotional and ill-considered reaction of the Muslim majority towards the Jewish minority quickly took on a religious aspect. The consequence of the lack of action of the central government was the appeal of the Jews to the Jewish organizations in Britain, leading to the involvement of London in this event. Hence, the Muslim majority could not achieve what they wanted, and in addition to compensating the Jews, it provided the opportunity for British imperialism to intervene in the internal affairs of Iran as a supporter of the Jews until the end of the Qajar era.

Jewish traders in Iran in the early Islamic centuries were very famous for the slave trade than anything else. The geographers of the first centuries have mentioned a group of Jews called the Radhanites who traveled to different places and took trade goods, including slaves, to different places. They transported slaves from Europe to Byzantium and to the Islamic world and caused the growth and development of this trade. It seems that various wars in Europe and Asia had an impact on the subject of the slave trade, and Jewish traders contributed greatly to the expansion of the slave trade. In any case, despite the prosperity and expansion of the slave trade in the discussed period, this issue has not been much reflected in the historical sources of this period, and even in new studies, it has been less discussed and concentrated on. Therefore, the present study tries to investigate the role of Jewish merchants in the slave trade in Iran from the early Islamic centuries to the end of the 4th century Hijri based on the limited resources available from this period and using a descriptive-analytical method. For this purpose, efforts will be made to collect historical data from library sources and categorize and finally analyze them using the method of historical studies.

Considering the prominent position of Yazd in Iranian and Islamic civilization, the present study tries to determine how much was the role and position of Jewish religious minorities, especially in Yazd during the Pahlavi era, in this process. In this research, the method of descriptive-analytical work and collection of library materials and examination of documents has been done in the Pahlavi period in the context of the interaction of the people of Yazd in various commercial-economic, cultural-social, religious fields with the Jews. The importance of economy and trade in the lives of Jews, staying in the cities of the trade route, the attention of Jews to the material added value in the housing in the commercial centers of Yazd and around the Grand Mosque of Yazd has been influential. Although no news or historical analysis has been found on this issue, the prejudice and harsh treatment of the clerics against them has been the reason for the fleeing of Jews from one region to another. There have been numerous interactions and confrontations between Shia Muslim and Jewish groups in Yazd, and despite this, the largest peaceful relations and interfaith interactions have taken place in Yazd. Apart from a few sources that are in the form of pamphlets or scattered materials, such as the study of religious minorities in the Qajar period (1175-1304 A.H.) or information booklets, etc., no comprehensive material has been authored.

Analyzing the opinions of Orientalists about Abdullah bin Saba, from the perspective of historical analysis, is of particular importance. The problem of this research is to examine and analyze the thoughts of Orientalists regarding Abdullah bin Saba in terms of his external and hypothetical existence. This research has been done with the motive of knowing the views of the Orientalists about Abdullah bin Saba' regarding its real existence or non-existence, and achievement this goal is possible by describing and explaining the role and performance of Abdullah bin Saba, by collecting library data and using a descriptive-Analytical method. The output of this research was to examine the opinions of Orientalists in terms of the real existence or non-existence of Ibn Saba. From the analysis point of view, due to the access of most Orientalists to Sunni sources, lack of sufficient knowledge of Shia sources and thoughts, the fact that the majority of Muslims in the Islamic world are Sunni, has strengthened the opinions of Sunni scholars in the perspective and studies of Orientalists towards Abdullah bin Saba.

We can consider Aldonma as one of the difference new Masonic Jewish religious of research and study. The importance of this band, or community coming for a number of factors, that is because it is played an important role on late Ottoman Empire, this role which has spread to Turkey until today, and we can see this things in our Islamic world Therefore, it is necessary to identify this band Through the study and follow all the stages of development and the role which played in the period of Ottoman.In the second half of the 17th century, the Ottoman state encountered historic and political circumstances which led to the rise of "Donmk Jews" sect through the rabbi Sabbatai Sebi from Azmir when the latter declared himself an Expected Messiah.This sect is a Jewish one pretending to be Muslim, while it secretly exercises special religious rites. This sect is called the "Sabbai Sect". It had an impact on the Ottoman internal affairs in the period of sultan Abdul Hameed II, and that was evident through its role in the Ottoman coup in 1908, It also affected the policy adopted by the assembly of "Al-ltihad Wal Taraqqi" while holding power and managing the Ottoman state affairs. Embracing Islam by the Jews in Turkey and pretending with that, keeping their religion, is similar to doing that by other people for the purpose of achieving the goals of their original doctrines.

Merchant minorities were an active group in the Iranian economy during the Safavid era. During this period, due to a series of internal and external developments such as border disputes, the entry of European companies into Iran and the actions of the Safavid kings to improve the economic situation Trade routes changed. Armenian, Indian, Jewish, and Zoroastrian merchants were scattered throughout Iran in proportion to their financial, economic, and political interests. This study was conducted using library study method and descriptive-analytical method, While examining the geographical distribution of merchant minorities in the Safavid territory, it explains why and How. The research findings indicate that the geographic dispersion of merchants' minorities is also influenced by the set of internal and external developments of Iran during the Safavid period, so that the community and settlement of merchants' minorities have been alongside commercial routes that are from the north, center and south of Iran Passing through. These merchants were turned over by transporting manufactured goods to other parts of Iran and beyond the political borders of the Safavid government.

The secular nature of the Pahlavi regime contributed to the growth of the Baha'i and Jewish sects in two ways. One is that the secularist nature of the regime made the prejudice against a particular religion irrelevant, and so the various sects found a good opportunity to grow and expand. On the other hand, the first and second Pahlavis, in order to achieve the goal of modernizing Iran, rose up against the Shiite religion and the Shiite scholars, who were considered a symbol of traditionalism. Bringing the anti-Shiite sects of Baha'ism and Judaism to the forefront was a good opportunity for the Pahlavis to achieve this goal. We are. Accordingly, the main question of the article is what effect did the two Jewish and Baha'i sects have on the structure of the Pahlavi power? Studies have shown that the influence of Jews and Baha'is on the structure of Pahlavi power intensified and further encouraged anti-religious policies of the Pahlavi kings and the domination of foreigners and tyrants, and thus the distance between the government (court) and the Iranian religious community. The religious people of Iran became one of the most important factors in the collapse and overthrow of Pahlavi. And in this research, descriptive-analytical method has been used.

Due to its geographical location and historical reasons, the land of Iran has long been a place for accepting different ethnicities, religions and cultures. In this regard, the followers of Judaism and Christianity at some point in time made Iran a safe place to live. According to sources, with the coming to power of the Sassanids and the proclamation of Zoroastrianism as the official religion of the country, restrictions arose for the followers of the religions living in the empire.Our knowledge of the situation of Sassanid Jews and Christians is based on parts of the Talmud, Sassanid inscriptions, works by Armenian, Syriac, and Islamic writers, which, in addition to limited information, contain one-sided and sometimes untrue accounts of Sassanid treatment of non-Zoroastrians. . This study, using library resources and descriptive-analytical method, intends to find an answer to the question of what were the factors of the situation of Jews and Christians in the Sassanid and can only the religious factor be considered effective?Application of policies and religious tendencies of some Sassanid kings, influence of Zoroastrian clerics, recognition of Christianity in the Eastern Roman Empire, rivalry and enmity between followers of different religions for power, financial reasons, rivalry and enmity between the Roman and Iran are important factors and It affects the situation of religious minorities living in the Sassanid borders. Nevertheless, Jews and Christians, as part of the human and economic resources of the government, played an important role in Sassanid society and, despite their one-sided views, interacted with the Sassanid , except in cases and moments, so re-reading critically and away from prejudice. Existing sources and narrations seem necessary.

Understanding the religious architecture of the Jews of Tehran is one of the important aspects of knowing the city as an important archaeological data. The religious architecture of the Jews of Tehran has received less attention from researchers due to reasons such as the disinclination of the Jews to provide information in this field and the lack of significant architecture in the field of religious architecture and for this reason, there is less knowledge about them than other religious minorities who have been studied extensively in the field of religious architecture and hence, the need for study in this filed is palpable. Due to the lack of significant information in this area, the present study compares the architecture of the 7 remaining synagogues of the Qajar and first Pahlavi eras. Some of these synagogues were built in the old Jewish neighborhood of Tehran (Oudlajan) and the other part of it has been created outside the mentioned neighborhood; and their division into three distinct periods, the process of change and evolution of the religious architecture of the Jews of Tehran and how it is influenced by the social and political conditions of the Qajar and first Pahlavi periods will be reviewed. We will also examine and distinguish between Qajar and Pahlavi synagogues. It is worth mentioning that the religious architecture of the Jews of Tehran has been strongly influenced by the social and political conditions of this minority and has been influenced by the residential architecture around it. Accordingly, the view of religious architecture and the reluctance to show the synagogue in the urban context changed with the post-constitutional political changes and the greater freedom of action of the Jews, and caused a level of extraversion and a desire to build magnificent religious buildings in later periods. This research is of fundamental research type. Research data were collected through field study and library research and presented by descriptive-analytical method.

During Reza Shah's reign, the policies of centralization, authoritarian modernity, and national unity led to reforms in the field of education. This period is considered as an important period in the history of Iran due to the efforts leading the society towards modern education in the shadow of nationalism and centralism. The present article seeks to answer this question, "What effects did the nationalist and centralist policies of Reza Shah era have on the situation of schools of religious minorities (Armenians, Zoroastrians and Jews)?" This work implemented a descriptive-analytical method and relied on the available documents. At that time, religious minority schools were affected by these two policies. In some educational programs, schools activities were not in line with the new educational policy, and there was resistance from the minority community, which challenged the schools. The findings of this study show that education among religious minorities was affected by the new changes in terms of Persian language teaching, curriculum, school names, holidays and extracurricular activities. The closure for some schools was permanent and their students merged into public schools, and for some schools, it was temporary (one or more months) until they were required to implement the ministry programs. The reason for their resistance to the new educational policy was the tendency towards educational independence and the fear of losing their identity, and the consequence was the relative control of the government and the dissatisfaction of the minorities with the rule of the time.

Jews are among the oldest inhabitants of the city of Kermanshah who have been coexist with followers of other religions such as Shiites, Sunnis and Yarsans (Ahl al-Haqq). They lived in the Faizabad quarter(Mahalleh .The Jews of Kermanshah and their cities have witnessed some hardships, in different historical periods, by local rulers and people, that caused some of them to emigrate, but nevertheless, they still maintained their social relations with the Muslims. They were active in the field of trade and business in market and especially in sale of medicinal plants (Herbalist). Also, they held their religious ceremony freely in their synagogues and had no restrictions in this regard.

Abstract With the start of the Arab conquests in Iraq and The Levant (al-Sham), various political and religious groups, including Zoroastrians, Christians and Jews who inhabited these territories, have shown different reactions. In this research, the writers have tried to shows that what were the Jewish community status and what strategy they have been taken in the Muslim invasion to Iraq and the Levant? Findings of this research, which are based on a descriptive-analytic approach, show that during the Muslim conquests, Jews, according to their conditions and location, had various reactions including war, resistance in long blockade, and peace and cooperation with the Arabs. Jews in the Muslim community were mostly had same situation as Christians and continued to live socially by paying the ransom (Jaziyeh) to the Islamic State.

In the late eighteenth and early nineteenth centuries, when the Iranian government turned to European powers for the development of the country, the influence of these powers in Iran grew more and more. One of the most famous ways of these powers in increasing influence was to support religious minorities and expand missionary activity. Following this widespread relationship with Europeans, the government launched a modern and westernized reformist program that paved the way for significant social change in Iran. In this regard, the Iranian Jews, by utilizing the international situation and affecting the internal situation, took effective steps to develop their social life. In the other side, The Qajar government under pressure of European powers and Judaist world organizations agreed with significant changes in the lives of Jews in Iran. The establishment of new educational institutions and granting new social opportunities and privileges have greatly improved the situation of the Jews. The article seeks to find the answer to this question how the social life of the Jews during the period from 1264 to 1324AH and under these newly international and domestic conditions was improved. The hypothesis of the article is that the Jews, with the help of Judaist world institutions and European powers, urged the Qajar government to provide more opportunities for improving their social life in different fields.

Reza Shahchr('39')s era may be considered a turning point in the situation of the Iranian Jews. With the advent of Reza Shah, the social life of the Jews changed. After the victory of the constitution, according to the principle of equality enshrined in the constitution, all Iranians, regardless of their religion, were equal before the law, and this was an important issue in bringing about change in the layers of Iranian society, especially minorities. With a descriptive-analytical method and based on documents, the present study seeks to answer the question that what effect did Reza Shahchr('39')s reforms and actions have on the social, economic and cultural situation of the Jews? The result of this study shows that Reza Shahchr('39')s actions had positive and negative consequences in the process of modernization for the Jews. Reza Shahchr('39')s actions made it possible to move the classes of the Jewish community from the urban lower to the middle class. During this period, with relative freedom, the economic, social and cultural situation of the Jews changed.

Marinid who ruled Morocco for three centuries, treated Dhimmis (non-Muslims living in Islamic state under the protection of the government) with tolerance. In such situations the Jews enjoyed religious and social freedom so that a number of them including Banu Ruqqasa managed to enter the court and were put in charge of crucial positions. After analyzing sources, the process and reasons behind appearance of the Jews in Marinid court will be assessed and their role in Bureaucracy, their influence on government and Islamic society will be described in the present paper. As some rulers were not religiously devoted and they required financial sources while Jews were wealthy and familiar with bureaucratic affairs, they managed to enter Marinid court. However, although they were supported by the rulers, they were not useful in achieving government's goals, as they were mostly focused on maintaining their interests and organizing conspiracies against Muslims.

Jews were well-known in spell and its various types and techniques, and they were known as magical secrets and magical supernatural abilities in Muslim societies’ culture. From the various types of magic, spells were more prevalent in Jewish and Muslim societies, and its basis was human and animalistic images. Considering such position, the recognition of Jewish pictorial spells in Islamic culture is the subject of this article. The question is what are the origins and forms of illustrated spells in the Jewish culture of Muslim societies? To answer, based on the cultural history approach, various evidences of the use of illustration in Jewish tales have been investigated in Jewish and Islamic sources and their continuity in the Jewish communities of the dwellers of Islamic lands has been shown

The present paper analyses the doubt regarding the massacre of Bani-Quraytha Jews by the Prophet Muhammad (pbuh). It has been carried out by analyzing the historical and Quranic data in a "technical" way. Citing various evidence and reviewing different viewpoints, the paper proves that the war men of the above-mentioned tribe were executed because of their betrayal, hypocrisy, casting doubts, frequent violation of treaties, helping idolatrous enemies and trying to destroy the incipient Islamic system. Of course, the exaggerated statistics about the number of deaths are not accepted. This study explains the great crime of Bani-Quraytha, their dubious and false claims about being the victims of injustice, the Prophet’s (pbuh) violence and the innocence of his opponents. This way we can take away from the opponents the pretext for full scale propaganda invasion in this regard and provide a context for constructive interaction and more understanding and sympathy with the followers of other religions. Moreover, ancient historical narrations about the captives are not correct, including the narration which claims, based on the historical narratives, the captives were moved to the Levant. Understanding the truth in this regard requires thorough and in-depth research.